1Cademy - بخش ۱۲۶ - سؤال و جواب / Section 126

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Haft Awrang

Poem

بخش ۱۲۶ - سؤال و جواب / Section 126 - Question and Answer

Original content

گر تو گویی به حکم عقل روا
نیست قلب حقایق اشیا

عرض آخر چه سان شود جوهر
یا معانی بدل به ذات و صور

گویم این نیست از مقوله قلب
تاتو نفیش کنی بزودی و سلب

بلکه چون بر حقیقت واحد
در مراتب وجود شد وارد

زو به هر مرتبه نمود اثری
که ندارد نمود در دگری

در همه ذهن ها به قول اصح
عین اشیا بود نه ظل و شبح

لیکن اندر وجود ذهنی شان
نیست ز احکام نفس الامر نشان

جوهر اندر وجود ذهنی خود
هست قایم به ذهن اهل خرد

لیکن اندر وجود نفس الامر
نیست در ذهن کس چه زید و چه عمرو

در وجودین خویشتن دائم
گاه لا قائم است و گه قائم

حکم اثبات لاقیام و قیام
ز اختلاف مراتب است و مقام

همچنین در وجود فی الاعیان
که وجودیست خارج اذهان

متعدد مواطن است و رتب
که بود زان ذهول مستغرب

آن رتب چیست حس و روح و خیال
هر یکی عالمی به استقلال

وان مواطن چو دنیی و برزخ
نشات بهشت یا دوزخ

یک حقیقت ز اختلاف ظهور
چون بر اینها کند مرور و عبور

نیست پوشیده بر ذوی الافهام
که بر او مختلف شود احکام

در یکی از مقوله هیئات
باش گو و اندر آن دگر ز ذوات

در یکی از معانی و اوصاف
که بر اعیان بود مفاض و مضاف

در دگر از شماره اعیان
که بود در مراتب امکان

بنگر اندر حقیقت هستی
کوست اصل بلندی و پستی

که چه سان در مراتب و اطوار
مختلف می نمایدش آثار

گاه تابع بود گهی متبوع
گاه سامع شود گهی مسموع

گه کند جلوه بالتبع چو صفات
گه کند بالاصاله همچو ذوات

اهست یک جا به غیر خود قائم
جای دیگر به ذات خود دائم

وین تغیر به فهم اهل ادب
در اضافات واقع است و نسب

پایه عز ذات ازان اعلاست
کش تو گویی فزود یا خود کاست

جاودان در مقر اجلال است
وز ازل تا ابد به یک حال است

دامن قدس او کجا شاید
کز خیال تغیر آلاید

English translation

If you say, by the judgment of reason, it is not permissible To invert the realities of things— How, after all, can an accident become a substance, Or meanings be transformed into essence and forms? I say this is not of the category of inversion (transmutation), For you to quickly negate and dismiss it. Rather, when the Single Reality Entered into the levels of existence, From It, in every level, a manifestation appeared Which does not appear in any other. In all minds, according to the most correct view, It is the very essence of things, not a shadow or a specter. But in their mental existence, There is no trace of the rulings of actual reality. Substance, in its mental existence, Is subsistent in the minds of the wise; But in actual existence, It is not in the mind of anyone, whether Zayd or 'Amr. In its two existences, it is always Sometimes non-subsistent and sometimes subsistent. The ruling of affirming subsistence and non-subsistence Is due to the difference of levels and stations. Likewise, in external existence (existence in concrete entities), Which is existence outside of minds, There are multiple realms and ranks, From which neglect is deemed strange. What are those ranks? Sensation, spirit, and imagination, Each being an independent world. And those realms are like this world and the Barzakh (isthmus), The realm of Heaven or Hell. A single reality, through the variation of its manifestation, As it passes and crosses over these, It is not hidden from the people of understanding That its rulings vary upon it. In one, let it be said to be of the category of forms (accidents), And in another, of essences. In one, of meanings and attributes That are emanated upon and added to concrete entities; In another, from the number of concrete entities That are within the levels of possibility. Look at the reality of Being, Which is the origin of highness and lowness, How, in levels and modes, Its effects appear different! Sometimes it is the follower, sometimes the followed; Sometimes it is the hearer, sometimes the heard. Sometimes it manifests dependently, like attributes; Sometimes essentially, like essences. In one place it is subsistent through other than itself, And in another place eternal by its own essence. And this variation, to the understanding of the people of letters (scholars), Occurs only in relations and attributions. The station of the dignity of the Essence is too exalted For you to say it increased or decreased. It is eternally in the abode of majesty, And is in a single state from pre-eternity to post-eternity. How can the skirt of His holiness Be stained by the imagination of change?

Updated 2026-07-07

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